---
title: "毗尼關要事義 · 第五卷"
description: "毗尼關要事義由清代律宗高僧德基輯錄，是漢傳佛教律學重要註疏。該書成於清初，針對四分律藏核心戒律條文與實踐要義進行系統梳理與闡釋，內容涵蓋比丘戒相、持犯開遮及日常生活規範。德基律師以精簡筆法提煉律學關要，助修行者把握戒律精神。此著作反映了明清時期律宗復興的學術背景，被視為研習南山律的重要入門指南，對後世律學研究與實踐影響深遠，在佛教戒律傳承中佔有權威地位。"
url: "https://rushiwowen.co/en/r/cmcxdzg4a038wjm04fr0hn0sg"
---

### 第五卷羝

> Volume 5: The Ram

音低。牡羊三歲曰羝。性善抵觸。柔順忍

謂文殊與彼說法。懺悔心得柔輭。順忍者。謂於理於事悉能隨順。諦審忍可。而無違逆也。賓吒羅地獄

> Manjushri explained the Dharma to him, and through repentance, his mind became gentle and pliable. "Compliance and endurance" means being able to adapt to both principle and circumstance, examining and accepting the truth without resistance. This is the Pindola Hell.

此云集欲。適入尋出。雖復在中。而無苦痛。得無生忍

> This is called the Gathering of Desires. They enter and leave at will. Although they are within it, they experience no suffering or pain, and attain the Patience of Non-Birth.

無生忍者。謂了達諸法。本來無生。亦無有滅。諦審忍可。而妄念不起也。十二分教。亦名十二分經

> The Patience of Non-arising means thoroughly realizing that all phenomena are originally unarisen and also unceasing. One discerns and accepts this truth, and thus deluded thoughts do not arise. The Twelve Divisions of the Teachings are also called the Twelve Divisions of the Sutras.

一修多羅　華言契經。契者上契諸佛之理。下契眾生之機。經貫穿所說義理。令無散失。攝持所化。物機使無顛墜。即經中長行也。故云契經。

二祇夜　華言應頌。又云重頌。謂長行之文重宣其義。

三伽陀　華言諷頌。謂不頌長行。直說偈句。

四尼陀羅　華言因緣。如經中有人問。故為說是事。如律中有人犯是事。故制是戒。如來所說一切根本緣起之事。皆名因緣。如法華經中化城喻品。說宿世因緣等是也。

> Four Causes and Conditions: In Chinese, this is called "cause and condition." For example, when someone asks a question in the scriptures, the teaching is given as a response. In the monastic code, when someone commits an offense, the precept is established for that reason. All fundamental events described by the Tathagata that give rise to teachings are called "causes and conditions." This is like the "Parable of the Phantom City" chapter in the Lotus Sutra, which explains causes and conditions from past lives.

五伊帝目多　華言本事。謂說諸菩薩弟子因地所行之事。如法華經中本事品云。藥王菩薩於日月淨明德佛所。得法歡喜。即然身臂以為供養。修諸苦行。求菩提道等是也。

六闍多伽　華言本生。謂說佛菩薩本地受生之事。伽涅槃經云。比丘當知。我於過去。作鹿羆麞兔龍。及作金翅鳥。粟散王轉輪聖王之類是也。

七阿浮達磨　華言未曾有。亦云希有。謂如佛初生時。即行七步。足迹之處。皆有蓮花。放大光明。徧照十方世界。而發是言。我是度一切眾生生老病死者。地大震動。天雨眾花。樹出音聲。作天妓樂。如是等無量希有之事是也。

八婆陀　具云阿波陀那。華言譬喻。謂如來說法為鈍根者。假譬喻以曉示之。令其開解。如法華經中火宅藥草等喻是也。

九優婆提舍　華言論議。謂諸經中問答辯論諸法之事。如法華經提婆達多品中。智積菩薩與文殊師判。論說妙法等是也○梵語提婆達多。華言天熱。梵語文殊師利。華言妙德。

十優陀那　華言自說。謂無有人問。如來以他心智。觀眾生機。而自宣說。如楞嚴會上說五十種魔事。不待阿難請問○五十種魔者。謂色受想行識五陰。各有十種也。梵語阿難。華言慶喜。梵語舍利弗。華言鶖子　又如彌陀經。無有緣起。自告舍利弗等是也。

十一毗佛略　華言方廣。方者法也。廣者大也。謂大乘方等經典其義廣大。猶如虗空也。

十二和伽羅　華言授記。謂如來為諸菩薩辟支聲聞授作佛記等○辟支。梵語具云辟支迦羅。華言緣覺。䩭

同羇。音雞。俳

音牌。俳優雜戲。笙

音生。樂器。竿

音干。匏

蒲交切。音庖。瓠也。長而瘦上曰瓠。短頸大腹曰瓠。蹙

宗入聲。口縮小而吹聲也。痒

音詳。熊

音雄。獸似豕。山居冬蟄。好舉木引氣。謂之熊。羆

音皮。似熊而長頭。似馬有髦高脚。猛憨力能拔木。跳躑

上音糶。躍也。並足󲟧起。下音擲。住足也。跳躑也。贈遺

上昨亘切。層去聲。送遺也。下音位。餽也。贈也。號咷

上音毫。下音陶。大哭也。贜

音臧。吏受賄也。凡非理所得財賄。皆曰贓。賄

灰上聲。財也。金玉曰貨。布帛曰賄。四攝法

此四通言攝者。攝即攝受也。謂菩薩欲化導眾生。必須以此四法攝受。使其依附。然後導以大乘正道。故維摩經云。先以欲鈎牽。後令入佛智是也。

一布施攝　謂菩薩以財法二種布施。攝眾生也。若眾生樂財。即以財施攝之。若眾生樂法。即以法施攝之。眾生既蒙二施利益。因是生親愛心。依附受道。得住真理。故名布施攝。

二愛語攝　謂菩薩隨順眾生根性。善言慰喻。則一切眾生樂聞善言。因是生親愛心。依附受道。得住真理。故名愛語攝。

三利行攝　謂菩薩起身口意善行。利益一切眾生。因是生親愛心。依附受道。得住真理。故名利行攝。

四同事攝　謂菩薩以法眼。明見眾生根性。隨其所樂。即分形示現。同其所作。使其各霑利益。因是生親愛心。依附受道。得住真理。故名同事攝。氐

都黎切。音低。二十八宿中第三宿之名也。